Thera 1.34: Posiya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(34):Posiya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =34. Posiya= He was reborn in this Buddha-age at Sāvatthī, as the son of a very wealthy councillor,1 and the younger brother of the Thera Sangāmaji.2 When he was grown up he married; but when a son was born to him, he, being impelled by the order of things belonging to the last span of life, grew anxious concerning birth and the like. So he left the world(for monkhood) and lived alone in the forest, exercising himself in the Four Truths. And soon after he won arahantship(enlightenment). Then he went to Sāvatthī to worship the Exalted One(Buddha), and came to his home. There his former wife entertained him and, unaware of his disposition, was desirous of drawing him back by her attractions. The Thera thinking 'Alas! the fool of desire has designs even on such as me,' said no word, but rose up and went away into the forest. And the bhikkhus(monks) there said to him: 'Why, friend, you are come back too quickly; have you not seen your people?' The Thera told them what had taken place, and recited a verse: ---- 34 Anāsannavarā etā niccameva vījānatā|| Gāmā araññamāgamma tato gehaɱ upāvisiɱ|| Tato uṭṭhāya pakkamiɱ anāmantiya1 posiyo' ti.|| || Itthaɱ sudaɱ āyasmā posiyo thero gāthaɱ abhāsitthā' ti.|| || ---- 34 Best when not near, both now and forever, Are such as these for him who understands. Forth from the township to the woods I went, From there to my home once more I came; but from there Rising I got up again, nor ever Did this same Posiya let fall a word. ---- 1 On the term seṭṭhi, see Sisters, p. 192, n. 1. I have in this work decided to use 'councillor' as expressing, for us, a burgess of some official importance, head (seṭṭhi) - e.g., of a guild, etc. 2 See Udāna, i. 8; Netti, p. 150. ---- 1.4-434 Commentary on the stanza of =Posiyatthera= 4,1. The stanza starting with Anāsanna varā constitues that of the venerable Thera Posiya. What is the origin? It is said that he, having done devoted service toward former Buddhas, accumulating good deeds bountifully, which were conducive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, wandered about his rounds of repeated rebirths but in excellent existencse (sugati), became a deer-hunter at the time of the Blessed One Tissa, ninetytwo aeons (kappa) ago, from now, and roamed about in the forest. At that time, in order to make an uplift for him, the Blessed One went to the forest and showed Himself in his visual path (cakkupatha). On having seen the Blessed One, he became pious-minded, threw down his weapon, and stood lifting up his clasped hands (in adoration). The Blessed One showed His desire to sit down. There and then, he collected a handful of grass (tiṇamuṭṭhi), spread the same himself reverentially (sakkaccaṃ) on an evenly levelled piece of land, and offered (the seat to the Blessed One). Out of compassion for him, the Blessed One took His seat there. When, however, the Blessed One had become seated, he accordingly experienced abundant zest and delight, paid his homage to the Blessed One and himself sat down at a suitable spot (ekamantaṃ). Then, the Blessed One said to Himself thus:– “This much is proper for the seed (bāja) of good deed (kusala) for this man, rose up from His seat and departed. Not long after the departure of the Blessed One, a lion, king of beasts (migarājā) killed him. On having died, he sprang up in the divine world. “It is said that if the Blessed One did not go near him, he would be killed by a lion and be reborn in purgatory (niraya);” thus, on having seen him, the Glorius One went near him for the purpose of his springing up on excellent existence (sugati) and also for the purpose of mounting a seed of good deed on him. 4,2. He lived on there as long as his life-span lasted, passed away thence from the divine world, wandered about his rounds of rebirths in excellent existences (sugati) even, and was reborn as the son of a certain bountifully wealthy banker, the youngest brother of the Thera Saṅgāmajita, in Sāvatthi, when this Buddha arose. His name was Posiya. On having come of age, he got himself married (dārapariggahaṃ katvā), obtained a son, and on being urged (codiyamāno) by the nature (dhammatā) of his being final existence (pacchimabhava), there arose in him, remorse, dependent on (paṭicca) such phenomena as birth (jāti) and so on, became a monk, entered the forest, isolated (vūpakaṭṭho) himself, consistently engaged in the development (bhāvanaṃ) of mental exercise (kammaṭṭhāna) on the fourfold noble truths, indulged in the development of spiritual insight and attained Arahantship but before long. Hence, it has been said in the Apadāna:– “Not far from Himavanta, there was a hill named Lambaka. The self- awakened Buddha Tissa walked to and fro but there in the open air. I was then a deer-hunter in the woody forest. On having seen that divine of the divine (devadevaṃ) I offered Him a handful of grass. Having offered it for the purpose of Buddha’s seat I made my mind pleased. Having paid my homage to the self-awakened Buddha I took my departure facing north in particular. Not long after my departure, a king of beasts attacked me. Being attacked by a lion, I died there. Since soon after (āsanne) the deed was done by me towards the cankerless most excellent Buddha, I reached the divine world similar to the speed of an arrow well shot (sumutto). My divine palace there was pleasant, having been specially created by (my) meritorious deed. It had a thousand sectional details (kaṇḍa) with a hundred ball turrets (bheṇḍa), full of flags (dhajālu) made of gold (haritā). Its rediant rays (pabhā) runningly radiated (niddhāvate) and rose up (uggato) resembling the sun of hundred rays (sataraṃsī). Crowded it was with divine damsels, I enjoyed myself (āmodiṃ) realising all my wishes (kāmakāmī). Having passed away from the divine world, and being urged (codito) by bright base (sukkamūla) I came to be a human-being and I attained Arahantship (āsavakkhaya). It was ninety four aeons (kappa) ago, from now, that I made an offering of the seat; I do not remember any evil existence (duggati); this is the fruit- ful result of a handful of grass. My depravity had been burnt. … Buddha’s instruction had been carried out. 4,3. Having, however, attained Arahantship, he came over to Sāvatthi in order to pay his homage to the Blessed One, and went to the home of his kinsmen out of compassion to his relatives. There, his former wife (porāṇadutīyikā) paid him her homage, first of all showed her such duties as offering of seat and so on, similar to a lady-devotee, and not knowing the Thera’s disposition (ajjhāsaya), later became desirous of luring the Thera with such womanly wiles as coquetry (kuttā) and so on. The Thera considered thus:– “What a wonder (aho)! Blind fool behaves (paṭipajjati) in this manner, namely, to a man like me (mādisa),” did not say anything whatsoever, rose up from his seat and went away but to the forest. The forset dweller-bhikkhus asked him thus:– “How is it, friend? You have come back (nivatto) exceedingly quickly (atilahuṃ); have you not been seen by your relatives?” The Thera uttered a stanza starting with “anāsannavarā etā” in order to inform the matter (pavatti) which occurred there. 34. There, anāsannavarā is to be construed thus:– etā means these ladies: anāsannā is na āsannā (not near), not approached; alternatively, having become stationed even far distant are excellent (varā), they are the best promoters of welfare for a man; that also, indeed, niccameva (but permanently), at all times even; neither but at night, nor by day even, nor on the occasion of loneliness (rahovelāya) also. Vijānatā means by one who knows clearly. There is such a text (or reading) as “anāsannaparā” also; that even is the meaning. Here, indeed, this is the significance (adhippāya) ----- fierce elephant, howse, buffalo, lion, tiger, ogre, demon, and sprite (pisāca) aslo which do not go near people are excellent, best and not non-promoters of welfare; they would, however, in approaching (people) do to the disadvantage (of people) even in the immediately present time (diṭṭhadhammika). Women, on the other hand, having approached (men), do destroy such welfare as is conducive towards emancipation (vimokkhanissita) pertaining to present immediate existence (diṭṭhadhammika) and future rebirth (samparāyika) and bring about (āpādenti) great disadvantage (anatthaṃ); therefore, these ladies are better to be not near and should be clearly understood (vijānatā) as such at all times. Now, in order to point out that matter with reference to (upanāyika) himself, he said beginning with the word gāmā. There gāmā is to be construed as gāmaṃ, (to the village); indeed, the word is said in the ablative form (nissakka) in the accusative sense (upayogattha). Araññamāgamma is to be construed as araññato āgantvā, having come from the forest; the consonant m is the maker of union (sandhi) of words (pada); this accusative word (upayogavacanaṃ) is, however, in the sense of ablative (nissakka). Tato means from the couch (mañcaka). Anāmantetvā means; without calling by way of addressing (ālapati) his previous (or former) wife (dutīyikā), not having said this much even, namely:– “Be diligent” to his former wife. Posiyo means:– he said but about himself as if refering to another. Whoever, however, read (pāṭhanti) of them, I, Posiya, take my departure; thus, is the interpretation (yojanā). Whoever, however, say thus:– “That lady, having fed the Thera who had come (upagataṃ) to (her) house, became desirious of luring (him): on having noticed it, the Thera there and then went out of the house, proceeded to the monastery and sat himself down on the couch in his own residence; that lady also, indeed, aftermeal dressed up and decorated hersellf approached the residential abode of the Thera in the monastery; on having seen her the Thera did not say anything, rose up and went but to his place for day stay;” to them, the meaning of the feet of the stanza is thus: “Having come back to the forest from the village;” it is guided (niyyati) but by way of having been sung (ruta) accordingly (yathā). Here, indeed, vihāra (monastery) is meant to be (adhippeto)” araññaṃ (forest).” The Commentary on the stanza of the Thera Posiya is complete ----